一　護国鈔三巻 - 翻刻

翻刻

【六頁上】
二所滅煩惱難＿レ斷若＿二金剛＿一。此定能滅。故言＿二金剛滅定＿一。有
說滅盡定也。私撿＿二新本＿一有＿二 二文＿一。初云＿二出入滅定示現難
思最＿一。後云＿二近無等等金剛三昧＿一。《割書：云云》今似＿二後文＿一歟。又下
品云。即滅爲金剛亦名定。《割書：云云》即此意歟。
經。復有百千萬億五戒賢者皆行阿羅漢十地迴向五分
法身具足無量功德皆成就
第四賢者皆行阿羅漢等者。液云。行阿羅漢者。辨＿レ位行者
向也。十地者。地上七地兼＿二 地前三賢＿一。故云＿二 十地＿一。下受持
品釋＿二第七地＿一云。五分法身皆滿足。住＿二第十地阿羅漢梵天
位＿一。迴向五分者。明＿二德業＿一行即迴向也。五分者。戒定慧解
脱解脫知見。私云。此師意云。皆行阿羅漢十地以＿二所修萬
行＿一迴＿二向五分＿一歟。此釋順＿レ文。測牒＿二經文＿一。行阿羅漢十地以
爲＿二 一句＿一。迴向五分法身具足以爲＿二 一句＿一。一往似＿二液意＿一細
釋＿レ義。少異。藏云。阿羅漢者。此通名＿三分有＿二無生不著義＿一。又
修＿二羅漢向＿一名＿二行阿羅漢＿一。十地謂＿二歡喜離垢＿一。《割書：□【国構えに考】垢下疑｜脱等字》 《割書：云云》
廻向謂＿二 十道種＿一。救護一切衆生離衆生相。《割書：云云》《割書：私云。不＿レ｜順＿レ文。》
經。復有十千五戒清信女皆行阿羅漢十地皆成就始生

【六頁下】
功德住生功德終生功德三十生功德皆成就
新合＿二 上二類＿一爲＿レ 一。文云復有無量優婆塞優婆夷衆皆見
聖諦。良賁云。優婆塞優婆夷者。此順＿二古譯＿一言訛略也。慈
恩三藏所＿レ譯諸經皆云＿二優婆索迦鄥婆斯迦＿一。《割書：云云》私云。良
賁自爲＿二新譯筆受＿一。若知＿二古訛＿一何不＿レ改＿レ之用。與還難獨可＿レ
怪哉。第五清信女皆行阿羅漢十地者。私云。若準＿二液上解＿一。
行＿二第十地＿一歟。但次下文云＿二成就始生功德等＿一 者。準＿二彼意＿一
可＿二細思注＿一也。始生等者。藏云。十地如＿レ 上。始生入地心。住
生經停住地心。終生滿地心。三十生者。一一地各有＿二 三
生＿一。謂入住滿十地合爲＿二 三十生＿一也。測云。依＿二本記＿一云。十信
《割書：□【国構えに考】信疏｜作住》中一一皆有＿二入分住分出分＿一。有說上二衆中十地
者。即十解位。《割書：云云》測又解。上賢者十地中出＿二種種十地＿一。
不＿レ能＿二繁出＿一。　私問此菩薩位若依＿二皆行阿羅漢言＿一。似＿レ在＿二
羅漢地前＿一。若依＿レ成＿二就三十生功德＿一似＿レ在＿二法雲後心＿一。若依＿三
新云＿二皆見聖諦＿一似＿三初入＿二聖位＿一。經文不＿レ明諸釋難＿レ詳。此義
云何【「。」？】 答三十生功德皆成就者。凡歎＿二 十二衆德＿一多有＿二皆
成就言＿一。今細案＿レ之義亦不＿レ明。上文初擧＿二學無學＿一。結云＿二無

【七頁上】
量功德皆成就＿一。豈言＿二 一之人無量功德皆成就＿一乎。下文初
列＿二 十八梵＿一。後結云＿二 十八生處功德皆成就＿一。豈言＿二 一之梵
十八處德皆成就＿一乎。此文亦爾。學者善思。
經。復有十億七賢居士德行具足二十二品十一切入八
除入八解脱三慧十六諦四諦四三二一品觀得九十忍一
切功德皆成就
新云。復有無量修七賢行念處正勤神足根力八勝處十
遍處十六行趣諦現觀。第六七賢七賢《割書：□【国構えに考】七賢二｜字恐寫剰》者。諸師
多云。五停心別相念處總相念處煖頂忍世第一。藏二解。
一同＿レ之。二依＿二大乘＿一。《割書：云云》不＿レ遑＿二繁出＿一。居士者。藏云。外國積＿レ
財滿＿レ億名＿二居士＿一。二十二品者。諸師同云。三十七品中除＿二
八道七覺＿一。彼是聖法故凡位除＿レ之。《割書：私云。此義甚善。｜亦順＿二新本＿一也。》十一切入
者。液云。定中觀＿二 地水火風靑黄赤白空識十法＿一。遍＿二入一
切＿一故名＿レ入。亦名＿二遍處＿一。八除入者。液云。新云＿二 八勝處＿一。謂
除＿二 五欲相＿一故名＿レ除。勝境界故名＿レ勝。八者一內有色相觀
外色少。二內有色相觀外色多。此依＿二初解脫＿一。三內無色相
觀外色少。四內無色相觀外色多。此依＿二第二解脱＿一。五觀＿レ

【七頁下】
靑。六觀＿レ黃。七觀＿レ赤。八觀＿レ白。此依＿二第三淨解脱＿一。八解脱
者。液云。亦名＿二 八背捨＿一。一內有色觀外色。二內無色觀外
色。三淨解脱身作證具足。四空處。五識處。六不用處。七
非有想非無想處。八滅盡定。初二背＿二淨潔五欲＿一。第三棄＿二
不淨觀心＿一。空處背＿レ色。次三背＿二次下心＿一。滅受想背＿レ心。故名＿二
背捨＿一解＿二諸處著＿一。亦名＿二解脱＿一。私記云。間未＿レ得＿レ聖何歎＿二 八
解脱＿一。答八中得＿レ 七未＿レ得＿二滅盡＿一從＿レ多而歎。三慧者。聞思
修。十六諦者。苦等十六。四諦者。《割書：云云》《割書：已上七科｜無＿二異解＿一》四三二 一
品觀得九十忍者。一卷云。此就＿二小乘觀門＿一。從＿二忍法＿一已去
漸次縮觀。始則併觀＿二 四諦＿一。次觀＿二 三二＿一。 乃至最後唯觀＿二 一
苦＿一。於＿二欲界＿一有＿二此四階＿一。則成＿二 十品＿一。又於＿二 上界八禪地地＿一
皆有＿二此十＿一。故成＿二 九十忍＿一也。　私問上八地合觀何云＿二各
十品＿一。　答今助釋云。觀時雖＿レ合得＿レ忍各別。學者可＿レ思。液
云。中忍減＿レ觀。初觀＿二 四諦＿一爲＿二 四品＿一。次減＿二 一諦＿一爲＿二 三品＿一。二
一品準減爲＿二 十品＿一。各以＿二 上上等九品觀＿一爲＿二 九十忍＿一。有取＿二
十六諦四諦＿一成＿二 二十＿一。兼＿二 四三二一十品＿一爲＿二 三十＿一。各以＿二聞
思修三慧＿一成＿レ之爲＿二 九十忍＿一也。第二釋稍近＿レ文也。《割書：私云｜可＿レ決》藏

現代語訳

【六頁上】
二つ目は、所滅の煩悩が断じがたいこと、金剛の如くである。この定はよく滅することができる。ゆえに金剛滅定と言う。滅尽定であると説く者もある。私が新本を検してみると二つの文がある。初めに「出入滅定示現難思最」と云い、後に「近無等等金剛三昧」と云う。今は後の文に似ているのであろう。また下品に云う「即滅為金剛亦名定」。これがその意味であろう。

経。復た百千万億の五戒賢者あり、皆行阿羅漢・十地・廻向・五分法身を具足し、無量功徳を皆成就す。

第四の賢者皆行阿羅漢等について。液師は云う、行阿羅漢とは、位を弁じ、行者は向である。十地とは、地上七地と地前三賢を兼ねる。ゆえに十地と云う。下の受持品で第七地を釈して云う、五分法身が皆満足し、第十地阿羅漢梵天位に住する。廻向五分とは、徳業を明かし、行は即ち廻向である。五分とは、戒・定・慧・解脱・解脱知見である。私見を云えば、この師の意は、皆行阿羅漢十地において所修の万行をもって五分に廻向するのであろう。この釈は文に順ずる。測師は経文を牒して、「行阿羅漢十地」を一句とし、「廻向五分法身具足」を一句とする。一往液師の意に似るが、細かく義を釈すると少し異なる。蔵師は云う、阿羅漢とは、これは通名で、分けて無生不著の義がある。また羅漢向を修することを行阿羅漢と名づける。十地とは歓喜・離垢等を謂う。廻向とは十道種を謂い、一切衆生を救護して衆生相を離れる。

経。復た十千の五戒清信女あり、皆行阿羅漢・十地を皆成就し、始生

【六頁下】
功徳・住生功徳・終生功徳・三十生功徳を皆成就す。

新訳では上の二類を合わせて一つとする。文に云う「復た無量の優婆塞・優婆夷衆あり、皆聖諦を見る」。良賁師は云う、優婆塞・優婆夷とは、これは古訳に順い、言葉が訛って略されている。慈恩三蔵の所訳の諸経は皆「優婆索迦・鄥婆斯迦」と云う。私見を云えば、良賁師は自ら新訳の筆受者となった。もし古い訛りを知っているなら何故これを改めて用いなかったのか。これはまことに怪しむべきことである。第五の清信女皆行阿羅漢十地について。私見を云えば、もし液師の上の解に準ずれば、第十地を行ずるのであろう。ただし次の下文に「成就始生功徳等」と云うのは、彼の意に準じて細かく思い注すべきである。始生等について。蔵師は云う、十地は上の如し。始生は入地心、住生は経停住地心、終生は満地心である。三十生とは、一一地に各々三生がある。謂わち入・住・満で、十地を合わせて三十生とする。測師は云う、本記に依れば、十信中の一一に皆入分・住分・出分がある。上の二衆中の十地とは、即ち十解位であると説く者がある。測師はまた解く、上の賢者十地中に種種の十地を出すが、詳しく出すことはできない。私問う、この菩薩位は、もし「皆行阿羅漢」の言に依れば、羅漢地前にあるように思われる。もし「成就三十生功徳」に依れば法雲後心にあるように思われる。もし新訳の「皆聖諦を見る」に依れば初めて聖位に入るように思われる。経文は明らかでなく、諸釈は詳らかにしがたい。この義はいかがであろうか。答え、三十生功徳皆成就とは、およそ十二衆の徳を歎ずるのに多く「皆成就」の言がある。今細かく案ずるに義もまた明らかでない。上文で初めに学・無学を挙げ、結んで「無

【七頁上】
量功徳皆成就」と云う。あに一人が無量功徳を皆成就すると言うのであろうか。下文で初めに十八梵を列し、後に結んで「十八生処功徳皆成就」と云う。あに一人の梵が十八処の徳を皆成就すると言うのであろうか。この文もまたそうである。学者はよく思うべきである。

経。復た十億の七賢居士あり、徳行具足し、二十二品・十一切入・八除入・八解脱・三慧・十六諦・四諦・四三二一品観・九十忍を得て、一切功徳を皆成就す。

新訳に云う「復た無量の七賢行を修する者あり、念処・正勤・神足・根・力・八勝処・十遍処・十六行趣諦現観」。第六の七賢について。七賢とは、諸師の多くは五停心・別相念処・総相念処・煖・頂・忍・世第一と云う。蔵師は二解する。一つは之に同じ。二つは大乗に依る。詳しく出すいとまがない。居士とは、蔵師は云う、外国では財を積んで億に満つるを居士と名づける。二十二品とは、諸師同じく云う、三十七品中から八道・七覚を除く。彼は聖法であるゆえ凡位ではこれを除く。十一切入とは、液師は云う、定中に地・水・火・風・青・黄・赤・白・空・識の十法を観じ、一切に遍入するゆえに入と名づける。また遍処とも名づける。八除入とは、液師は云う、新訳では八勝処と云う。五欲の相を除くゆえに除と名づけ、境界に勝つゆえに勝と名づける。八とは、一つは内に色相有りて外色の少を観ず、二つは内に色相有りて外色の多を観ず、これは初解脱に依る。三つは内に色相無くして外色の少を観ず、四つは内に色相無くして外色の多を観ず、これは第二解脱に依る。五つは

【七頁下】
青を観じ、六つは黄を観じ、七つは赤を観じ、八つは白を観ず、これは第三浄解脱に依る。八解脱とは、液師は云う、また八背捨とも名づける。一つは内に色有りて外色を観じ、二つは内に色無くして外色を観じ、三つは浄解脱身作証具足、四つは空処、五つは識処、六つは不用処、七つは非有想非無想処、八つは滅尽定。初めの二つは浄潔五欲に背き、第三は不浄観心を棄て、空処は色に背き、次の三つは次下心に背き、滅受想は心に背く。ゆえに背捨と名づけ、諸処の著を解くので、また解脱とも名づける。私記に云う、問い、未だ聖を得ずして何故八解脱を歎ずるのか。答え、八中の七を得て未だ滅尽を得ず、多から而して歎ずるのである。三慧とは、聞・思・修である。十六諦とは、苦等の十六である。四諦とは云云。四三二一品観得九十忍とは、一巻に云う、これは小乗観門について、忍法より已去、漸次に観を縮める。始めは併せて四諦を観じ、次に三・二を観じ、乃至最後は唯一苦のみを観ずる。欲界においてこの四階があり、則ち十品と成る。また上界八禅地の地地に皆この十があるゆえに九十忍と成る。私問う、上の八地は合観するのに何故各々十品と云うのか。答え、今助釈して云う、観ずる時は合するが忍を得るのは各別である。学者は思うべきである。液師は云う、中忍は観を減じる。初めに四諦を観じて四品とし、次に一諦を減じて三品とし、二・一品も準じて減じて十品とする。各々上上等の九品観をもって九十忍とする。十六諦・四諦を取って二十と成し、四三二一十品を兼ねて三十とし、各々聞・思・修の三慧をもってこれを成して九十忍とする者もある。第二釈は文にやや近い。蔵師は

英語訳

[Page 6, Upper]
Second, the afflictions to be eliminated are difficult to sever, like vajra. This concentration can eliminate them. Therefore it is called vajra concentration of cessation. Some say it is the concentration of cessation and extinction. I have examined the new version and found two passages. First it says "entering and exiting concentration of cessation manifesting inconceivable supremacy," and later "approaching the peerless vajra samādhi." This now seems like the latter passage. Also, the lower section says "immediate cessation is vajra and also called concentration." This is probably that meaning.

Sūtra: There are also hundreds of thousands of millions of five-precept worthy ones, all practicing arhat [path], ten stages, dedication, five-part dharma body fully complete, all accomplishing countless merits.

Regarding the fourth, worthy ones all practicing arhat, etc.: Master Dōeki says that "practicing arhat" means distinguishing stages - practitioners are those aspiring. The ten stages include the seven stages above ground combined with the three worthies before the stages. Hence called ten stages. In the Reception and Maintenance chapter below, explaining the seventh stage, it says: "The five-part dharma body is all fulfilled, dwelling in the tenth stage arhat Brahmā position." "Dedication of five parts" clarifies virtuous activities - practice is precisely dedication. The five parts are precepts, concentration, wisdom, liberation, and knowledge and vision of liberation. In my view, this master's intention is that in "all practicing arhat ten stages," they dedicate the myriad practices cultivated toward the five parts. This interpretation follows the text. Master Wŏnch'ŭk quotes the sūtra text, making "practicing arhat ten stages" one phrase and "dedicating to five-part dharma body fulfillment" one phrase. Generally it resembles Master Dōeki's intention, but detailed interpretation of the meaning differs slightly. Master Jizang says: Arhat is a general term, divided into the meaning of no-birth and non-attachment. Also, cultivating the arhat path is called practicing arhat. The ten stages refer to joyful, stainless, etc. Dedication refers to the ten path-species, rescuing and protecting all sentient beings while departing from the characteristics of sentient beings.

Sūtra: There are also ten thousand five-precept faithful women, all practicing arhat, all accomplishing the ten stages, initial-birth

[Page 6, Lower]
merits, dwelling-birth merits, final-birth merits, thirty-birth merits all accomplished.

The new version combines the above two categories into one. The text says: "There are also countless upāsaka and upāsikā assemblies, all seeing the noble truths." Master Liangben says: Upāsaka and upāsikā - this follows the ancient translation with corrupted and abbreviated language. The sūtras translated by Tripiṭaka Master Cien all say "upāsakaḥ" and "upāsikā." In my view, Master Liangben himself served as scribe for the new translation. If he knew the ancient corruption, why did he not correct it for use? This is truly strange. Regarding the fifth, faithful women all practicing arhat ten stages: In my view, if we follow Master Dōeki's above interpretation, they practice the tenth stage. However, the following text says "accomplishing initial-birth merits, etc." - according to that intention, one should carefully consider and annotate. Regarding initial-birth, etc.: Master Jizang says: The ten stages are as above. Initial-birth is the mind entering the stage, dwelling-birth is the mind dwelling continuously in the stage, final-birth is the mind fulfilling the stage. The thirty births means each stage has three births - namely entering, dwelling, and fulfilling. The ten stages combined make thirty births. Master Wŏnch'ŭk says: According to the basic record, each of the ten faiths has entering part, dwelling part, and exiting part. Some say that the ten stages in the above two assemblies are precisely the ten understanding positions. Master Wŏnch'ŭk also explains that various ten stages emerge from the ten stages of the above worthy ones, but cannot elaborate extensively. I ask: Regarding this bodhisattva stage, if following the words "all practicing arhat," it seems to be before the arhat stage. If following "accomplishing thirty-birth merits," it seems to be in the final mind of the dharma-cloud [stage]. If following the new version's "all seeing noble truths," it seems to initially enter the noble position. The sūtra text is unclear and the various interpretations are difficult to clarify. What about this meaning? Answer: "Thirty-birth merits all accomplished" - generally praising the virtues of the twelve assemblies often has the phrase "all accomplished." Now examining this carefully, the meaning is also unclear. The above text first raises learners and no-more-learners, concluding "countless

[Page 7, Upper]
merits all accomplished." How could this mean that one person accomplishes all countless merits? The text below first lists the eighteen Brahmās, then concludes "eighteen birth-place merits all accomplished." How could this mean that one Brahmā accomplishes the virtues of all eighteen places? This text is also thus. Students should think well.

Sūtra: There are also ten billion seven-worthy householders with complete virtuous conduct, twenty-two categories, ten totalities, eight masteries, eight liberations, three wisdoms, sixteen truths, Four Noble Truths, four-three-two-one category contemplation, attaining ninety patients, all accomplishing all merits.

The new version says: "There are also countless ones cultivating seven-worthy practices: foundations of mindfulness, right efforts, spiritual powers, faculties, powers, eight masteries, ten totalities, sixteen-fold approach to truth-contemplation." Regarding the sixth, seven worthies: Most masters say the five stopping minds, separate-characteristic foundations of mindfulness, general-characteristic foundations of mindfulness, warmth, peak, patience, and highest worldly [dharma]. Master Jizang gives two interpretations: first agreeing with this, second following the Mahāyāna. No leisure for extensive elaboration. Regarding householder: Master Jizang says that in foreign countries, accumulating wealth to fill hundreds of millions is called householder. Regarding twenty-two categories: All masters agree - from the thirty-seven categories, excluding the eightfold path and seven factors of enlightenment, because those are noble dharmas, they are excluded from ordinary positions. Ten totalities: Master Dōeki says that in concentration one contemplates the ten dharmas of earth, water, fire, wind, blue, yellow, red, white, space, and consciousness. Because they pervade and enter everything, they are called entries. Also called totalities. Eight masteries: Master Dōeki says the new version calls them eight masteries. They are called masteries because they eliminate the characteristics of the five desires. They are called victories because they overcome object-realms. The eight are: first, having internal color-characteristics, contemplating few external colors; second, having internal color-characteristics, contemplating many external colors - these depend on the first liberation. Third, having no internal color-characteristics, contemplating few external colors; fourth, having no internal color-characteristics, contemplating many external colors - these depend on the second liberation. Fifth, contemplating

[Page 7, Lower]
blue; sixth, contemplating yellow; seventh, contemplating red; eighth, contemplating white - these depend on the third pure liberation. Eight liberations: Master Dōeki says they are also called eight reversals. First, having internal color, contemplating external color; second, having no internal color, contemplating external color; third, pure liberation with body as witness, fulfilled; fourth, space-sphere; fifth, consciousness-sphere; sixth, nothingness-sphere; seventh, neither-perception-nor-non-perception sphere; eighth, cessation of sensation and perception concentration. The first two reverse the pure five desires; the third abandons the impure contemplation mind; the space-sphere reverses form; the next three reverse successively lower minds; cessation of sensation and perception reverses mind. Hence called reversals. Liberating from attachments to various places is also called liberation. My record says: Question - not yet having attained sainthood, why praise the eight liberations? Answer: Among the eight, seven are attained but not cessation of extinction - praising from the majority. The three wisdoms are hearing, thinking, and cultivating. The sixteen truths are the sixteen of suffering, etc. The Four Noble Truths are [as explained]. Regarding four-three-two-one category contemplation attaining ninety patients: According to one fascicle, this concerns the Hīnayāna contemplation gates. From the patience dharma onward, gradually contracting contemplation. Initially contemplating all Four Noble Truths together, next contemplating three, then two, finally only contemplating one suffering. In the desire realm there are these four levels, making ten categories. Also, in each of the eight dhyāna stages of the upper realms there are these ten, hence making ninety patients. I ask privately: The above eight stages contemplate together - why say each has ten categories? Answer: Now assisting the explanation - though contemplating together, attaining patience is separate. Students should consider. Master Dōeki says: Middle patience reduces contemplation. Initially contemplating the Four Noble Truths makes four categories; next reducing one truth makes three categories; two and one categories are similarly reduced to make ten categories. Each using the nine categories of contemplation from highest-highest etc. makes ninety patients. Some take the sixteen truths and Four Noble Truths to make twenty, combined with the four-three-two-one ten categories to make thirty, each using the three wisdoms of hearing, thinking, and cultivating to make ninety patients. The second interpretation is somewhat closer to the text. Master Jizang...